{"id":6947,"date":"2024-03-28T15:53:35","date_gmt":"2024-03-28T15:53:35","guid":{"rendered":"https:\/\/www.revue-kanien.com\/?page_id=6947"},"modified":"2024-04-02T20:34:37","modified_gmt":"2024-04-02T20:34:37","slug":"volume-6-2018-numero-2","status":"publish","type":"page","link":"https:\/\/www.revue-kanien.com\/en\/volume-6-2018-numero-2\/","title":{"rendered":"Vol. 6 (2018) - Issue 2"},"content":{"rendered":"<div data-elementor-type=\"wp-page\" data-elementor-id=\"6947\" class=\"elementor elementor-6947\">\n\t\t\t\t<div class=\"elementor-element elementor-element-50587b24 e-con-full e-flex e-con e-parent\" data-id=\"50587b24\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t<div class=\"elementor-element elementor-element-4294cfd2 e-con-full e-flex e-con e-child\" data-id=\"4294cfd2\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t\t\t<div class=\"elementor-element elementor-element-6f1c09de elementor-widget elementor-widget-image\" data-id=\"6f1c09de\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"image.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t<img fetchpriority=\"high\" decoding=\"async\" width=\"667\" height=\"908\" src=\"https:\/\/www.revue-kanien.com\/wp-content\/uploads\/2024\/03\/COUVERTURE-2018-2.jpg\" class=\"attachment-large size-large wp-image-6596\" alt=\"\" srcset=\"https:\/\/www.revue-kanien.com\/wp-content\/uploads\/2024\/03\/COUVERTURE-2018-2.jpg 667w, https:\/\/www.revue-kanien.com\/wp-content\/uploads\/2024\/03\/COUVERTURE-2018-2-220x300.jpg 220w, https:\/\/www.revue-kanien.com\/wp-content\/uploads\/2024\/03\/COUVERTURE-2018-2-9x12.jpg 9w, https:\/\/www.revue-kanien.com\/wp-content\/uploads\/2024\/03\/COUVERTURE-2018-2-600x817.jpg 600w, https:\/\/www.revue-kanien.com\/wp-content\/uploads\/2024\/03\/COUVERTURE-2018-2-441x600.jpg 441w\" sizes=\"(max-width: 667px) 100vw, 667px\" \/>\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<div class=\"elementor-element elementor-element-8965b9c e-con-full e-flex e-con e-child\" data-id=\"8965b9c\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t\t\t<div class=\"elementor-element elementor-element-1dd90966 elementor-tabs-view-horizontal elementor-widget elementor-widget-tabs\" data-id=\"1dd90966\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"tabs.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<div class=\"elementor-tabs\">\n\t\t\t<div class=\"elementor-tabs-wrapper\" role=\"tablist\" >\n\t\t\t\t\t\t\t\t\t<div id=\"elementor-tab-title-5001\" class=\"elementor-tab-title elementor-tab-desktop-title\" aria-selected=\"true\" data-tab=\"1\" role=\"tab\" tabindex=\"0\" aria-controls=\"elementor-tab-content-5001\" aria-expanded=\"false\">CONTENTS<\/div>\n\t\t\t\t\t\t\t\t\t<div id=\"elementor-tab-title-5002\" class=\"elementor-tab-title elementor-tab-desktop-title\" aria-selected=\"false\" data-tab=\"2\" role=\"tab\" tabindex=\"-1\" aria-controls=\"elementor-tab-content-5002\" aria-expanded=\"false\">RECENSIONS<\/div>\n\t\t\t\t\t\t\t\t\t<div id=\"elementor-tab-title-5003\" class=\"elementor-tab-title elementor-tab-desktop-title\" aria-selected=\"false\" data-tab=\"3\" role=\"tab\" tabindex=\"-1\" aria-controls=\"elementor-tab-content-5003\" aria-expanded=\"false\">EDITORIAL<\/div>\n\t\t\t\t\t\t\t<\/div>\n\t\t\t<div class=\"elementor-tabs-content-wrapper\" role=\"tablist\" aria-orientation=\"vertical\">\n\t\t\t\t\t\t\t\t\t<div class=\"elementor-tab-title elementor-tab-mobile-title\" aria-selected=\"true\" data-tab=\"1\" role=\"tab\" tabindex=\"0\" aria-controls=\"elementor-tab-content-5001\" aria-expanded=\"false\">CONTENTS<\/div>\n\t\t\t\t\t<div id=\"elementor-tab-content-5001\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"1\" role=\"tabpanel\" aria-labelledby=\"elementor-tab-title-5001\" tabindex=\"0\" hidden=\"false\"><p><b>Paulin POUCOUTA<\/b>, Christologie paulinienne en Ph 2, 1-11. R\u00e9ception africaine&#8230;&#8230;.11<\/p><p><b>Donatien M. CICURA,<\/b> Postmodernity, cultural crisisand relativism&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;.. . 57<\/p><p><b>Martin BIRBA,<\/b> \u00c9sot\u00e9risme: le salut par la connaissance. &#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230; 81<\/p><p>\u00a0<\/p><\/div>\n\t\t\t\t\t\t\t\t\t<div class=\"elementor-tab-title elementor-tab-mobile-title\" aria-selected=\"false\" data-tab=\"2\" role=\"tab\" tabindex=\"-1\" aria-controls=\"elementor-tab-content-5002\" aria-expanded=\"false\">RECENSIONS<\/div>\n\t\t\t\t\t<div id=\"elementor-tab-content-5002\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"2\" role=\"tabpanel\" aria-labelledby=\"elementor-tab-title-5002\" tabindex=\"0\" hidden=\"hidden\"><p style=\"text-align: justify;\">Recensions<br \/>Ludovic LADO, SJ (Dir.), Le catholicisme en Afrique centrale et occidentale au XXI\u00e8me si\u00e8cle. Regards crois\u00e9s, d\u00e9fis et perspectives, Abidjan\/Paris, Les \u00e9ditions du CERAP, Karthala, 2016, 313 pages. . 103<br \/>Gaston OGUI COSSI, Le Christ comme l\u2019Universel concret chez B. Forte et Ch. Duquoc, Beau-Bassin, Editions universitaires europ\u00e9ennes, 2017, 301 pages. . 105<br \/>Emmanuel Mawuli DEGBE, De la naissance \u00e0 la renaissance de la Mission catholique au Togo (1886-1921),<br \/>Paris, L\u2019Harmattan, 2018, 420 pages. . 109<\/p><\/div>\n\t\t\t\t\t\t\t\t\t<div class=\"elementor-tab-title elementor-tab-mobile-title\" aria-selected=\"false\" data-tab=\"3\" role=\"tab\" tabindex=\"-1\" aria-controls=\"elementor-tab-content-5003\" aria-expanded=\"false\">EDITORIAL<\/div>\n\t\t\t\t\t<div id=\"elementor-tab-content-5003\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"3\" role=\"tabpanel\" aria-labelledby=\"elementor-tab-title-5003\" tabindex=\"0\" hidden=\"hidden\"><p style=\"text-align: justify;\">L\u2019unit\u00e9 dans la diversit\u00e9 a de toujours \u00e9t\u00e9 la vocation de l\u2019\u00c9glise, voire du christianisme dans son ensemble. En tant que vocation, elle est au fondement de l\u2019\u00c9glise et de l\u2019identit\u00e9 chr\u00e9tienne, mais attend son accomplissement \u00e0 chaque \u00e9poque et en chaque contexte culturel. La th\u00e9ologie interculturelle la pr\u00e9suppose et la construit tout \u00e0 la fois, elle qui veut contribuer \u00e0 cet accomplissement en notre \u00e9poque globalis\u00e9e, marqu\u00e9e par des consciences culturelles jalouses de leur singularit\u00e9. L\u2019\u00e9quation \u00e0 r\u00e9soudre \u2013 v\u00e9ritable quadrature du cercle \u2013 pour contribuer \u00e0 une sorte d\u2019aggiornamento de l\u2019unit\u00e9 dans la diversit\u00e9 au sein de l\u2019\u00c9glise et dans le christianisme dans son ensemble sous le r\u00e9gime de la mondialisation peut s\u2019\u00e9noncer comme suit : Comment r\u00e9ussir la convergence de forces culturelles centrifuges autour de la m\u00eame esp\u00e9rance chr\u00e9tienne dans un contexte global tiraill\u00e9 entre de multiples int\u00e9r\u00eats avou\u00e9s ou inavou\u00e9s ?\nL\u2019enjeu consiste \u00e0 tenir ensemble l\u2019ouverture au culturellement autre et la fid\u00e9lit\u00e9 \u00e0 ses propres sources culturelles. Une r\u00e9elle ouverture \u00e0 l\u2019autre, qui est culturellement diff\u00e9rent de moi, est ce qui garantit la diversit\u00e9. Le r\u00e9duire symboliquement ou r\u00e9ellement \u00e0 soi, par exemple en le dominant, est un terrible appauvrissement car alors il n\u2019est plus un autre avec lequel j\u2019interagis d\u2019\u00e9gal \u00e0 \u00e9gal, mais simplement un autre moi-m\u00eame qui ne peut m\u2019apporter que ce que j\u2019ai d\u00e9j\u00e0. Le laisser \u00eatre lui-m\u00eame, c\u2019est accepter d\u2019entrer dans une communaut\u00e9 de dialogue qui nous enrichit, m\u00eame si un tel enrichissement mutuel n\u2019est pas sans conflits de certitudes, d\u2019interpr\u00e9tations, voire de vision du monde. La fid\u00e9lit\u00e9 \u00e0 ses propres sources culturelles est ce qui garantit la singularit\u00e9 propre. Les vouer aux g\u00e9monies en les consid\u00e9rant comme appartenant \u00e0 un autre temps, d\u00e9pass\u00e9 et r\u00e9trograde, c\u2019est jeter le b\u00e9b\u00e9 avec l\u2019eau du bain : on renierait ainsi une continuit\u00e9 historique \u2013 appel\u00e9e aussi tradition \u2013 qui nous a pr\u00e9c\u00e9d\u00e9, qui a contribu\u00e9 \u00e0 notre \u00eatre pr\u00e9sent et qui doit \u00eatre transmise \u00e0 ceux qui nous succ\u00e8dent,comme on transmet la vie re\u00e7ue. Tout est dans la mani\u00e8re de se r\u00e9f\u00e9rer \u00e0 ces sources ! Elles peuvent sugg\u00e9rer une mani\u00e8re propre d\u2019habiter son monde si on leur reste fid\u00e8le de mani\u00e8re cr\u00e9ative, c\u2019est-\u00e0-dire sans repristination servile mais avec une inventivit\u00e9 \u00e0 la fois critique de la lettre et fid\u00e8le \u00e0 l\u2019esprit qu\u2019elles v\u00e9hiculent. Qu\u2019on se le redise : tenir ensemble l\u2019ouverture au culturellement autre et la fid\u00e9lit\u00e9 cr\u00e9atrice \u00e0 ses propres sources culturelles est un enjeu, dans le sens d\u2019un d\u00e9fi \u00e0 relever ; il est loin d\u2019\u00eatre une r\u00e9alit\u00e9.\nQu\u2019il en co\u00fbte de relever ce d\u00e9fi de l\u2019unit\u00e9 dans la diversit\u00e9 ! L\u2019\u00c9glise en fait l\u2019exp\u00e9rience \u00e0 chaque concile ou Synode quand elle s\u2019\u00e9vertue \u00e0 pr\u00e9server l\u2019unit\u00e9 de la foi. Les blocages dans le dialogue oecum\u00e9nique rappellent que l\u2019unit\u00e9 des chr\u00e9tiens dans la diversit\u00e9 reste un projet qui peine \u00e0 se r\u00e9aliser, une vocation qui souffre de beaucoup de r\u00e9sistances&#8230;<\/p><\/div>\n\t\t\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<div class=\"elementor-element elementor-element-244cbf24 e-flex e-con-boxed e-con e-parent\" data-id=\"244cbf24\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t\t\t\t<div class=\"e-con-inner\">\n\t\t\t\t<div class=\"elementor-element elementor-element-4e5c3c1 elementor-widget-divider--view-line elementor-widget elementor-widget-divider\" data-id=\"4e5c3c1\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"divider.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<div class=\"elementor-divider\">\n\t\t\t<span class=\"elementor-divider-separator\">\n\t\t\t\t\t\t<\/span>\n\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-600200fc elementor-widget elementor-widget-july-heading\" data-id=\"600200fc\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"july-heading.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<div class=\"july-modern-heading\">\r\n\t\t\t\r\n\t\t\t\t\t\t<div class=\"heading-primary-wrap\">\r\n\t\t\t\t<h2 class=\"heading-primary elementor-heading-title\">ABSTRACTS<\/h2>\t\t\t<\/div>\r\n\t\t\r\n\t\t\t\r\n\t\t\t\t\t<\/div>\r\n\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-5de4b11 elementor-widget-divider--view-line elementor-widget elementor-widget-divider\" data-id=\"5de4b11\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"divider.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<div class=\"elementor-divider\">\n\t\t\t<span class=\"elementor-divider-separator\">\n\t\t\t\t\t\t<\/span>\n\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<div class=\"elementor-element elementor-element-60aee7b8 e-flex e-con-boxed e-con e-parent\" data-id=\"60aee7b8\" data-element_type=\"container\" data-e-type=\"container\" data-settings=\"{&quot;background_background&quot;:&quot;classic&quot;}\">\n\t\t\t\t\t<div class=\"e-con-inner\">\n\t\t<div class=\"elementor-element elementor-element-50669459 e-con-full e-flex e-con e-child\" data-id=\"50669459\" data-element_type=\"container\" data-e-type=\"container\" data-settings=\"{&quot;background_background&quot;:&quot;classic&quot;}\">\n\t\t\t\t<div class=\"elementor-element elementor-element-4e0f1c7d elementor-widget elementor-widget-july-heading\" data-id=\"4e0f1c7d\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"july-heading.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<div class=\"july-modern-heading\">\r\n\t\t\t\r\n\t\t\t\t\t\t<div class=\"heading-primary-wrap\">\r\n\t\t\t\t<h2 class=\"heading-primary elementor-heading-title\">CHRISTOLOGIE PAULINIENNE EN PH 2, 1-11\nRECEPTION AFRICAINE<\/h2>\t\t\t<\/div>\r\n\t\t\r\n\t\t\t\r\n\t\t\t\t\t\t<div class=\"heading-description-wrap\">\r\n\t\t\t\t<div class=\"heading-description\">\r\n\t\t\t\t\t<p style=\"text-align: justify\">The current study examines the Christ hymn of Philippians (Ph 2, 1-11) and provides an African reception. Writing this hymn from his hard prison in Ephesus, the apostel Paul intends to exhort the community of Phillipi to unity. This community he loves very\nmuch \u2013 it is the first he evangelised in Europe \u2013 is suffering internal\nas well as external dissensions and divisions, though it isn\u2019t\nvery turbulent. Many critiques see in this hymn essential elements\nof Paul\u2019s christology. The author examines this already abondantly\nstudied hymn in two times. Firstly, it introduces to the text.\nSecondly, it highlights the kenosis Christology, the Christology of\nexaltation and the Christification of Christian action, as they are\ndeveloped in the hymn. The author ends with an African reception\nwhich shows how Paul shows how an African Christology could proceed.<\/p>\t\t\t\t<\/div>\r\n\t\t\t<\/div>\r\n\t\t\t\t<\/div>\r\n\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<div class=\"elementor-element elementor-element-64854422 e-con-full e-flex e-con e-child\" data-id=\"64854422\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t\t\t<div class=\"elementor-element elementor-element-23a64a01 elementor-widget elementor-widget-july-heading\" data-id=\"23a64a01\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"july-heading.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<div class=\"july-modern-heading\">\r\n\t\t\t\r\n\t\t\t\t\t\t<div class=\"heading-primary-wrap\">\r\n\t\t\t\t<h2 class=\"heading-primary elementor-heading-title\">POSTMODERNITY, CULTURAL CRISIS\nAND RELATIVISM<\/h2>\t\t\t<\/div>\r\n\t\t\r\n\t\t\t\r\n\t\t\t\t\t\t<div class=\"heading-description-wrap\">\r\n\t\t\t\t<div class=\"heading-description\">\r\n\t\t\t\t\t<p style=\"text-align: justify\">The current article addresses Postmodernity as a Western phenomenon that represents the end of Western thought as the absolute norm for what is true and right, in its metaphysical and essentialist version, yet replaces it with consumerism. A Western standard (essentialist\nrationalism) is replaced with another Western standard (materialistic consumerism); the dominance of the civilising mission in the name of rational and religious superiority is replaced\nwith another dominance hidden behind the veil of pluralism and relativism, namely the dominance of capitalism and consumerism.\nHenceforth value is conferred by the ability to participate in the market and to consume the goods produced by transnational corporations.\nThe Nation-State as ultimate instance ascribing value disappears and capital, with consumerism as its complement, prevails.\nEven religious traditions survive only as products of choice for the believer who is transformed into a consumer of \u201cfaith\u201d. To\nbelieve is no longer to accept some timeless \u201ctruth\u201d or an eternal worldview, but to choose among the many \u201cfaith\u201d systems on the\nmenu the one that fits one\u2019s subjective feeling of the moment<\/p>\t\t\t\t<\/div>\r\n\t\t\t<\/div>\r\n\t\t\t\t<\/div>\r\n\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<div class=\"elementor-element elementor-element-d0c23c4 e-flex e-con-boxed e-con e-parent\" data-id=\"d0c23c4\" data-element_type=\"container\" data-e-type=\"container\" data-settings=\"{&quot;background_background&quot;:&quot;classic&quot;}\">\n\t\t\t\t\t<div class=\"e-con-inner\">\n\t\t<div class=\"elementor-element elementor-element-bcff056 e-con-full e-flex e-con e-child\" data-id=\"bcff056\" data-element_type=\"container\" data-e-type=\"container\" data-settings=\"{&quot;background_background&quot;:&quot;classic&quot;}\">\n\t\t\t\t<div class=\"elementor-element elementor-element-9aa5e13 elementor-widget-divider--view-line elementor-widget elementor-widget-divider\" data-id=\"9aa5e13\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"divider.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<div class=\"elementor-divider\">\n\t\t\t<span class=\"elementor-divider-separator\">\n\t\t\t\t\t\t<\/span>\n\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-e211218 elementor-widget elementor-widget-july-heading\" data-id=\"e211218\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"july-heading.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<div class=\"july-modern-heading\">\r\n\t\t\t\r\n\t\t\t\t\t\t<div class=\"heading-primary-wrap\">\r\n\t\t\t\t<h2 class=\"heading-primary elementor-heading-title\">\u00c9SOT\u00c9RISME : LE SALUT PAR\nLA CONNAISSANCE<\/h2>\t\t\t<\/div>\r\n\t\t\r\n\t\t\t\r\n\t\t\t\t\t\t<div class=\"heading-description-wrap\">\r\n\t\t\t\t<div class=\"heading-description\">\r\n\t\t\t\t\t<p style=\"text-align: justify\">The current paper which was originally an opening conference at the Institut de Th\u00e9ologie de la Compagnie de J\u00e9sus (ITCJ) competently sheds light the concept of esoterism and shows its limits. The autor unfolds the caracteristics of esoterism identified as gnostic, hermetic and occult. Esoterical knowledge is pictured as a secret knowledge, hidden from outsiders, and a mystical dimension of reality. Its access modus is initiation and its preservation modus is secret. The autor argues that this mystical knowledge\nhas no scientific character, since it depend on a subjective factor,\nnamely, the level of initiation of the adept.<\/p>\t\t\t\t<\/div>\r\n\t\t\t<\/div>\r\n\t\t\t\t<\/div>\r\n\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<div class=\"elementor-element elementor-element-0f1358e e-con-full e-flex e-con e-child\" data-id=\"0f1358e\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<div class=\"elementor-element elementor-element-5f599c7b e-flex e-con-boxed e-con e-parent\" data-id=\"5f599c7b\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t\t\t\t<div class=\"e-con-inner\">\n\t\t<div class=\"elementor-element elementor-element-416faec5 e-con-full e-flex e-con e-child\" data-id=\"416faec5\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t\t\t<div class=\"elementor-element elementor-element-7c6e005b elementor-align-right elementor-mobile-align-center elementor-widget elementor-widget-july-button\" data-id=\"7c6e005b\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"july-button.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<div class=\"july-ele-button-wrapper\">\r\n\t\t\t<a href=\"https:\/\/www.revue-kanien.com\/en\/product\/volume-6-2018-numero-2\/\" class=\"july-ele-button-link july-ele-button style-flat july-ele-button-nm icon-left\" role=\"button\">\r\n\t\t\t\t\t\t\t<div class=\"button-content-wrapper\">\r\n\t\t\t\t\t\t\t\t\t<span class=\"button-icon\">\r\n\t\t\t\t\t\t<i class=\"fal fa-shopping-cart\"><\/i>\t\t\t\t\t<\/span>\r\n\t\t\t\t\r\n\t\t\t\t\t\t\t\t\t<span class=\"button-text\">Buy the issue<\/span>\r\n\t\t\t\t\r\n\t\t\t\t\t\t\t<\/div>\r\n\t\r\n\t\t\t\t\t\t\t<\/a>\r\n\t\t<\/div>\r\n\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<div class=\"elementor-element elementor-element-15ce6c49 e-con-full e-flex e-con e-child\" data-id=\"15ce6c49\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t\t\t<div class=\"elementor-element elementor-element-69319704 elementor-align-left elementor-mobile-align-center elementor-widget elementor-widget-july-button\" data-id=\"69319704\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"july-button.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<div class=\"july-ele-button-wrapper\">\r\n\t\t\t<a href=\"https:\/\/www.revue-kanien.com\/en\/product-category\/volume-6-2018\/articles_numero-2_volume-6_2018\/\" class=\"july-ele-button-link july-ele-button style-flat july-ele-button-nm icon-left\" role=\"button\">\r\n\t\t\t\t\t\t\t<div class=\"button-content-wrapper\">\r\n\t\t\t\t\t\t\t\t\t<span class=\"button-icon\">\r\n\t\t\t\t\t\t<i class=\"fal fa-shopping-cart\"><\/i>\t\t\t\t\t<\/span>\r\n\t\t\t\t\r\n\t\t\t\t\t\t\t\t\t<span class=\"button-text\">Buy an article<\/span>\r\n\t\t\t\t\r\n\t\t\t\t\t\t\t<\/div>\r\n\t\r\n\t\t\t\t\t\t\t<\/a>\r\n\t\t<\/div>\r\n\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<\/div>","protected":false},"excerpt":{"rendered":"<p>SOMMAIRE RECENSIONS EDITORIAL SOMMAIRE Paulin POUCOUTA, Christologie paulinienne en Ph 2, 1-11. R\u00e9ception africaine&#8230;&#8230;.11 Donatien M. CICURA, Postmodernity, cultural crisisand relativism&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;.. . 57 Martin BIRBA, \u00c9sot\u00e9risme: le salut par la connaissance. &#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230; 81 \u00a0 RECENSIONS RecensionsLudovic LADO, SJ (Dir.), Le catholicisme en Afrique centrale et occidentale au XXI\u00e8me si\u00e8cle. Regards crois\u00e9s, d\u00e9fis et perspectives, Abidjan\/Paris, [&hellip;]<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"inline_featured_image":false,"footnotes":""},"class_list":["post-6947","page","type-page","status-publish","hentry","post-no-thumbnail"],"_links":{"self":[{"href":"https:\/\/www.revue-kanien.com\/en\/wp-json\/wp\/v2\/pages\/6947","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.revue-kanien.com\/en\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/www.revue-kanien.com\/en\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/www.revue-kanien.com\/en\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.revue-kanien.com\/en\/wp-json\/wp\/v2\/comments?post=6947"}],"version-history":[{"count":22,"href":"https:\/\/www.revue-kanien.com\/en\/wp-json\/wp\/v2\/pages\/6947\/revisions"}],"predecessor-version":[{"id":7516,"href":"https:\/\/www.revue-kanien.com\/en\/wp-json\/wp\/v2\/pages\/6947\/revisions\/7516"}],"wp:attachment":[{"href":"https:\/\/www.revue-kanien.com\/en\/wp-json\/wp\/v2\/media?parent=6947"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}